BEGIN:VCALENDAR VERSION:2.0 PRODID:-//208.94.116.123//NONSGML kigkonsult.se iCalcreator 2.26.9// CALSCALE:GREGORIAN METHOD:PUBLISH X-FROM-URL:https://www.noahgreenstein.com/wordpress X-WR-TIMEZONE:America/New_York BEGIN:VTIMEZONE TZID:America/New_York X-LIC-LOCATION:America/New_York BEGIN:STANDARD DTSTART:20231105T020000 TZOFFSETFROM:-0400 TZOFFSETTO:-0500 RDATE:20241103T020000 TZNAME:EST END:STANDARD BEGIN:DAYLIGHT DTSTART:20240310T020000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 RDATE:20250309T020000 TZNAME:EDT END:DAYLIGHT END:VTIMEZONE BEGIN:VEVENT UID:ai1ec-7750@www.noahgreenstein.com/wordpress DTSTAMP:20240328T181239Z CATEGORIES;LANGUAGE=en-US:Columbia U CONTACT:https://universityseminars.columbia.edu/seminars/comparative-philos ophy/ DESCRIPTION:THE COLUMBIA SOCIETY FOR COMPARATIVE PHILOSOPHY\n \nPresents: L i Zehou on the ‘Deep Structures of Confucianism’\nLead Presenter: Andrew L ambert (College of Staten Island\, CUNY)\nDiscussants: Robert A. Carleo I II (East China Normal University)\, Emma Buchtel (Hong Kong Education Univ ersity)\nABSTRACT: Contemporary Chinese intellectual Li Zehou’s cross-cult ural methodology blends traditional Confucian thought with thinkers such a s Kant and Marx. This seminar addresses the question of culture and its ro le in Li’s thought. Li has made several claims about how a settled cultura l tradition influences the subjects within it. One such claim concerns the existence of ‘deep structures’ of Confucianism\, as outlined in this prep aratory reading. The idea is that culture\, history\, and social practice (collectively\, a tradition) shape human psychology (including the formati on of concepts\, emotions\, and values) in ways not always apparent to the subject. Within the Chinese tradition\, Confucianism constitutes such a d eep structure\, and its effects cannot be captured by textual studies alon e\, nor studies of material culture. Rather\, the deep structure is articu lated in terms of an emergent shared subjectivity. Such traditions can evo lve and ultimately dissolve\; nevertheless\, their effects are deep-rooted . This seminar meeting will aim to identify the parameters of Li’s ambitio us theoretical framework and its plausibility\, and to explore connections with current work in related fields\, such as cultural and empirical psyc hology.\nDATE: March 25\, 2022\nTIME: 6:30 – 8:00 pm EST\nThis seminar wil l take place via Zoom (please scroll down for the full invitation). Below you will find the link to join the meeting. Here is an instruction manual to help you familiarize yourself with the program. In addition to familiar izing yourself with the program’s basic functions\, there are two things w e ask you to do before the meeting can start. First\, you will need to sig n in by typing your name in the chat. Subsequently\, we will have to agree on the privacy policy for the meeting. The privacy policy provided by the Columbia University Seminars Office will be read aloud. To indicate your agreement\, you will raise your virtual Zoom hand in the Participants pane l. In the manual\, you will find step-by-step instructions of how to sign in and to raise your hand. \nNote Regarding Donations: Due to COVID-19\, d onations are only accepted through Columbia University’s secure online giv ing form\, Giving to Columbia.\n \nAccessibility Statement: Columbia Unive rsity encourages persons with disabilities to participate in its programs and activities. The University Seminars participants with dis- abilities w ho anticipate needing accommodations or who have questions about physical access may contact the Office of Disability Services at 212.854.2388 or di sability@columbia.edu. Disability accommodations\, including sign-language interpreters\, are available on request. Requests for accommodations must be made two weeks in advance. On campus\, seminar participants with disab ilities should alert a Public Safety Officer if they need assistance acce ssing campus. \nPLEASE VISIT OUR WEBSITE: https://universityseminars.colum bia.edu/seminars/comparative-philosophy/ DTSTART;TZID=America/New_York:20220325T183000 DTEND;TZID=America/New_York:20220325T200000 GEO:+40.712775;-74.005973 LOCATION:Zoom @ New York\, NY\, USA SEQUENCE:0 SUMMARY:Li Zehou. Deep Structures of Confucianism URL:https://www.noahgreenstein.com/wordpress/event/li-zehou-deep-structures -of-confucianism/ X-COST-TYPE:free X-ALT-DESC;FMTTYPE=text/html:\\n\\n
\\nTHE COLUMBIA SOCIETY FOR COMPARATIVE PHILOSO PHY
\n\n
Presents:
Lead Presenter : Andrew Lambert (College of Staten Island\, CUNY)
\nDiscussants: Robert A. Carleo III (East China Normal University)\, Emma Buchtel (Hong Kong Education Uni versity)
\nABSTRAC
T: Contemporary Chinese intellectual Li Zehou’s cross-cultural methodo
logy blends traditional Confucian thought with thinkers such as Kant and M
arx. This seminar addresses the question of culture and its role in Li’s t
hought. Li has made several claims about how a settled cultural tradition
influences the subjects within it. One such claim concerns the existence o
f ‘deep structures’ of Confucianism\, as outlined
DATE: March 25\, 2022
\n< p class='gmail-p1'>TIME: 6:30 – 8:00 pm EST< /span>\nThis seminar will t ake place via Zoom (please scroll down for the full invitation). Below you will find the link to join the meeting. Here is an instruction manual to help you familiariz e yourself with the program. In addition to familiarizing yourself with th e program’s basic functions\, there are two things we ask you to do before the meeting can start. First\, you will need to sign in by typing your na me in the chat. Subsequently\, we will have to agree on the privacy policy for the meeting. The privacy policy provided by the Columbia University S eminars Office will be read aloud. To indicate your agreement\, you will r aise your virtual Zoom hand in the Participants panel. In the manual\, you will find step-by-step instructions of how to sign in and to raise your h and.
\nNote Regar ding Donations: Due to COVID-19\, donations are only accepted through Columbia University’s secure online giving form\, Giving to Co lumbia.
\n\n
Accessibility Statement: Columbia University encourages persons with disabilities to participate in its programs and activities. The University Seminars parti cipants with dis- abilities who anticipate needing accommodations or who h ave questions about physical access may contact the Office of Disability S ervices at 212.854.2388 or disability@columbia.edu. Disability accommodations\, includi ng sign-language interpreters\, are available on request. Requests for acc ommodations must be made two weeks in advance. On campus\, seminar partici pants with disabilities should alert a Public Safety Officer if they need assistance accessing campus.
\nPLEASE VISIT OUR WEBSITE: http s://universityseminars.columbia.edu/seminars/comparative-philosophy/
\n\n X-TAGS;LANGUAGE=en-US:Chinese\,comparative\,Confucianism END:VEVENT BEGIN:VEVENT UID:ai1ec-7872@www.noahgreenstein.com/wordpress DTSTAMP:20240328T181239Z CATEGORIES;LANGUAGE=en-US:Columbia U CONTACT:https://universityseminars.columbia.edu/seminars/comparative-philos ophy/ DESCRIPTION:With responses from Timothy Connolly (East Stroudsburg Universi ty)\nABSTRACT: Recent philosophical discussions on compassion focus on the value and the nature of compassion as an emotion. Ancient Asian philosoph ical traditions such as Confucianism and Buddhism\, however\, emphasize co mpassion as a character trait that should be nurtured. This paper examines the insights drawn from these traditions to help inform the nurturing of compassion. For example\, is empathy a necessary tool? What is the role o f love and care? Does self-reflection contribute to the process?\n\n \nDi nner will be kindly offered by the Columbia University Seminars. \nRSVP is required for dinner. Please email Lucilla with eating requirements at lm3 335@columbia.edu. DTSTART;TZID=America/New_York:20221014T173000 DTEND;TZID=America/New_York:20221014T193000 GEO:+40.806753;-73.959136 LOCATION:Faculty House\, Columbia U @ 64 Morningside Dr\, New York\, NY 100 27\, USA SEQUENCE:0 SUMMARY:How to nurture compassion? Some lessons from Asian philosophical tr aditions. Sin Yee Chan (U Vermont) URL:https://www.noahgreenstein.com/wordpress/event/how-to-nurture-compassio n-some-lessons-from-asian-philosophical-traditions-sin-yee-chan-u-vermont/ X-COST-TYPE:free X-ALT-DESC;FMTTYPE=text/html:\\n\\n
\\nWith responses from Timothy Connolly (Ea st Stroudsburg University)
\nABSTRACT: Recent philosophical discu
ssions on compassion focus on the value and the nature of compassion as an
emotion. Ancient Asian philosophical traditions such as Confucianism and
Buddhism\, however\, emphasize compassion as a character trait that should
be nurtured. This paper examines the insights drawn from these traditions
to help inform the nurturing of compassion. For example\, is empathy a ne
cessary tool? What is the role of love and care? Does self-reflection co
ntribute to the process?
\n
\n
Dinner will be kindly offered by the Columbia Univ ersity Seminars. < /p>\n
RSVP is required for di nner. Please email Lucilla with eating requirements at lm3335@columbia.edu.
\n X-TAGS;LANGUAGE=en-US:Buddhism\,Confucianism END:VEVENT BEGIN:VEVENT UID:ai1ec-8003@www.noahgreenstein.com/wordpress DTSTAMP:20240328T181239Z CATEGORIES;LANGUAGE=en-US:Columbia U CONTACT:https://universityseminars.columbia.edu/seminars/comparative-philos ophy/ DESCRIPTION:When someone is in a conscious state\, must they be aware of th at state? The Buddhist philosopher Dignāga offers a brilliant route to an swering this question by leveraging the role awareness might play as a con straint on memory. I begin by clarifying his strategy and what conclusion s it might be used to establish. Here I examine different candidate direc tions of explanation between consciousness and inner awareness. I interpr et the metaphor of consciousness as a lamp that lights itself\, and use th e metaphor to distinguish between his view and contemporary higher-order t heories of consciousness. I then turn to explain why the memory argument fails. The first main problem is that\, contrary to Dignāga’s contemporar y defenders\, there is no good way to use the argument to reach a conclusi on about all conscious states. The second main problem is that the propos ed awareness constraint on memory is highly problematic\, in tension both with ancient objections as well as current psychology.\nWith responses fro m Lu Teng (NYU Shanghai) DTSTART;TZID=America/New_York:20230505T173000 DTEND;TZID=America/New_York:20230505T193000 GEO:+40.806753;-73.959136 LOCATION:Faculty House\, Columbia U @ 64 Morningside Dr\, New York\, NY 100 27\, USA SEQUENCE:0 SUMMARY:Speak\, Memory: Dignāga\, Consciousness\, and Awareness. Nicholas S ilins (Cornell) URL:https://www.noahgreenstein.com/wordpress/event/speak-memory-dignaga-con sciousness-and-awareness-nicholas-silins-cornell/ X-COST-TYPE:free X-ALT-DESC;FMTTYPE=text/html:\\n\\n\\nWhen someone is in a conscious state\, must they be aware of that state? The Buddhist philosopher Dignāga offers a brilliant route to answering this question by leveraging the role awareness might play as a constraint on memory. I be gin by clarifying his strategy and what conclusions it might be used to es tablish. Here I examine different candidate directions of explanation bet ween consciousness and inner awareness. I interpret the metaphor of consc iousness as a lamp that lights itself\, and use the metaphor to distinguis h between his view and contemporary higher-order theories of consciousness . I then turn to explain why the memory argument fails. The first main p roblem is that\, contrary to Dignāga’s contemporary defenders\, there is n o good way to use the argument to reach a conclusion about all conscious s tates. The second main problem is that the proposed awareness constraint on memory is highly problematic\, in tension both with ancient objections as well as current psychology.
\nWith responses from Lu Teng (NYU Sh anghai)
\n X-TAGS;LANGUAGE=en-US:comparative\,consciousness\,mind END:VEVENT BEGIN:VEVENT UID:ai1ec-8044@www.noahgreenstein.com/wordpress DTSTAMP:20240328T181239Z CATEGORIES;LANGUAGE=en-US:Columbia U CONTACT:http://universityseminars.columbia.edu/seminars/comparative-philoso phy/ DESCRIPTION:What is an appropriate response to humiliating treatments such as insults? This question is not only relevant to today’s discourse but ha s also piqued the curiosity of thinkers in classical Chinese philosophy. T he Warring States period debate regarding whether one’s inner sense of sha me can shield one from insulting situations and from experiencing shame is frequently presented as a one-sided narrative that focuses on the Confuci an texts. Meanwhile\, the views of their rival thinkers\, such as the Daoi st\, legalist\, or much-neglected Songzi (3rd century BCE)\, are rarely th e focus of attention. This paper brings Songzi\, a key player in the debat e of emotions as responses to external triggers\, into the picture and res tores the historical intellectual discourse over the topic of what constit utes an appropriate response to humiliating situations such as insults. Mo re importantly\, I point out the philosophical significance of this debate \, namely how Songzi prompts Xunzi to respond to an ambiguity within the C onfucian doctrine: The early Confucians appear to think that an individual ’s internal virtues can isolate and shield one from hostile external stimu li while also maintaining that the external environment impacts one’s mora l cultivation and moral life in significant ways. Xunzi’s strategic move\, I argue\, is to give credit to both an inner sense of shame and the funct ion of external stimuli in inducing negative emotions\, thus making an imp ortant philosophical concession compared to Confucius and Mencius.\n\n\n\n \nWith responses from Nalei Chen (New York University)\n\n\n\n\n\nWe hope you’ve had restful and productive summers\, and we look forward to seeing you at our upcoming meetings. Below is the list of our scheduled speakers. Please save these dates!\n\nSeptember 15 – Jing Hu (Concordia)\nOctober 1 3 – Bill Waldron (Middlebury)\nOctober 27 – David Wong (Duke)\nDecember 1 – Stephen Angle (Wesleyan)\n\nFurther details will be circulated in due co urse. DTSTART;TZID=America/New_York:20230915T173000 DTEND;TZID=America/New_York:20230915T193000 GEO:+40.807536;-73.962573 LOCATION:Philosophy Hall\, Room 716 @ 116th and Broadway\, New York\, NY 10 027\, USA SEQUENCE:0 SUMMARY:War and Shame –A Debate on the Appropriate Response to Insults betw een the Confucians and their Interlocutors. Jing Hu (Concordia University) URL:https://www.noahgreenstein.com/wordpress/event/war-and-shame-a-debate-o n-the-appropriate-response-to-insults-between-the-confucians-and-their-int erlocutors-jing-hu-concordia-university/ X-COST-TYPE:free X-ALT-DESC;FMTTYPE=text/html:\\n\\n\\nWhat i s an appropriate response to humiliating treatments such as insults? This question is not only relevant to today’s discourse but has also piqued the curiosity of thinkers in classical Chinese philosophy. The Warring States period debate regarding whether one’s inner sense of shame can shield one from insulting situations and from experiencing shame is frequently prese nted as a one-sided narrative that focuses on the Confucian texts. Meanwhi le\, the views of their rival thinkers\, such as the Daoist\, legalist\, o r much-neglected Songzi (3rd century BCE)\, are rarely the focus of attent ion. This paper brings Songzi\, a key player in the debate of emotions as responses to external triggers\, into the picture and restores the histori cal intellectual discourse over the topic of what constitutes an appropria te response to humiliating situations such as insults. More importantly\, I point out the philosophical significance of this debate\, namely how Son gzi prompts Xunzi to respond to an ambiguity within the Confucian doctrine : The early Confucians appear to think that an individual’s internal virtu es can isolate and shield one from hostile external stimuli while also mai ntaining that the external environment impacts one’s moral cultivation and moral life in significant ways. Xunzi’s strategic move\, I argue\, is to give credit to both an inner sense of shame and the function of external s timuli in inducing negative emotions\, thus making an important philosophi cal concession compared to Confucius and Mencius.
\n\n\n\n\n\n\n\n\nWith responses from Nalei Chen (New York University)
\n